2023-09-10 12:46:07 by ambuda-bot
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Introduction
xlvii
The cheeks The delicate region of the cheeks of Visnu, the slayer of the
demon Mura, looks dark like the bees due to the spreading of the multi-
tude of rays from the glittering rubies studded in the attractive, luminous
crocodile-shaped (makara = crocodile) magnificent golden earrings worn in
the ears. It surpasses the beauty of a mirror made of emerald shining in
the rays of the rising sun. Let this surface of the cheeks put off the severe
distress approaching us.[38]79
The nose The nose of Vișnu looks like the staff-like beak of a parrot,
flying down to bite the gem of the lips, beautiful like the ripe Bimba fruit
flourishing in the lotus-like face. By itself, it is reddened by the rays emitted
by the earrings shining in the ears. Let this nose, the path for the flow of
the breath of life (named prāṇa or vital breath), become the giver of life for
us.[39]80
The eyes The lotus-like eyes of Visņu are said to be capable of making
time and space known in the world, moving constantly in the form of the
moon and the sun like the lamps lighting the three worlds, according to the
foremost sages. Looking at us full of intense pity, may these lotus-coloured
eyes, attractive with red, black and white colours, protect us.[40]81
The brows Let the eyebrows of Visņu, who rides Garuda (the king of
birds), save us from falling into the Pātāla. At their movement with their
middle part bent, the host of the Gods, along with the demons, are con-
trolled. Dancing on the stage of his forehead resembling the crescent moon
with its white complexion, the brows shine forth as if they were a pair
words of the Lord gushing forth from the moon of his face is described in the first half
of the verse. The corresponding representation in the cosmic body is identified with the
janar-loka, as asserted in the introduction to the next verse. It has to be noted that the
Sanskrit word mukha is commonly used to denote the face in general, comparing it to the
moon, including the mouth, from which speech arises. This is indifferently treated in the
imagery, benefitting from this nature of the word.
79 The region of the cheeks of Viṣṇu is compared to a mirror made of emerald, reflecting
and glittering in the rays of the rising sun.
80 The nose of the Lord is conceived as the beak of a parrot stooping to bite a bimba
fruit in the guise of the lower lip, attractive in the lotus of the face. This exaggeration is
based on the redness of the lips caused by the reflection of the light radiating from the
gems in the earrings. The corresponding limb of the cosmic body is identified with the
Asvins, the twin physicians of the Gods.
81 The eyes of Vișnu are identified with the sun and moon in the cosmic body, and they
are described here as such.
xlvii
The cheeks The delicate region of the cheeks of Visnu, the slayer of the
demon Mura, looks dark like the bees due to the spreading of the multi-
tude of rays from the glittering rubies studded in the attractive, luminous
crocodile-shaped (makara = crocodile) magnificent golden earrings worn in
the ears. It surpasses the beauty of a mirror made of emerald shining in
the rays of the rising sun. Let this surface of the cheeks put off the severe
distress approaching us.[38]79
The nose The nose of Vișnu looks like the staff-like beak of a parrot,
flying down to bite the gem of the lips, beautiful like the ripe Bimba fruit
flourishing in the lotus-like face. By itself, it is reddened by the rays emitted
by the earrings shining in the ears. Let this nose, the path for the flow of
the breath of life (named prāṇa or vital breath), become the giver of life for
us.[39]80
The eyes The lotus-like eyes of Visņu are said to be capable of making
time and space known in the world, moving constantly in the form of the
moon and the sun like the lamps lighting the three worlds, according to the
foremost sages. Looking at us full of intense pity, may these lotus-coloured
eyes, attractive with red, black and white colours, protect us.[40]81
The brows Let the eyebrows of Visņu, who rides Garuda (the king of
birds), save us from falling into the Pātāla. At their movement with their
middle part bent, the host of the Gods, along with the demons, are con-
trolled. Dancing on the stage of his forehead resembling the crescent moon
with its white complexion, the brows shine forth as if they were a pair
words of the Lord gushing forth from the moon of his face is described in the first half
of the verse. The corresponding representation in the cosmic body is identified with the
janar-loka, as asserted in the introduction to the next verse. It has to be noted that the
Sanskrit word mukha is commonly used to denote the face in general, comparing it to the
moon, including the mouth, from which speech arises. This is indifferently treated in the
imagery, benefitting from this nature of the word.
79 The region of the cheeks of Viṣṇu is compared to a mirror made of emerald, reflecting
and glittering in the rays of the rising sun.
80 The nose of the Lord is conceived as the beak of a parrot stooping to bite a bimba
fruit in the guise of the lower lip, attractive in the lotus of the face. This exaggeration is
based on the redness of the lips caused by the reflection of the light radiating from the
gems in the earrings. The corresponding limb of the cosmic body is identified with the
Asvins, the twin physicians of the Gods.
81 The eyes of Vișnu are identified with the sun and moon in the cosmic body, and they
are described here as such.